Shinto Origins, Shinto History, Shinto Beliefs Share Shinto ("the way of the Kami") is the name of the formal state religion of Japan that was first used in the 6th century C.E., although the roots of the religion go back to at least the 6th century B.C.E. Shinto has no founder, no official sacred texts, and no formalized system of doctrine. Shinto has been formative in developing uniquely Japanese attitudes and sensitivities, creating a distinct Japanese consciousness. Belief in kami—sacred or divine beings, although also understood to be spiritual essences—is one of the foundations of Shinto. Shinto understands that the kami not only exist as spiritual beings, but also in nature; they are within mountains, trees, rivers, and even geographical regions. In this sense, the kami are not like the all-powerful divine beings found in Western religion, but the abstract creative forces in nature. Related to the kami is the understanding that the Shinto followers are supposed to live in harmony and peaceful coexistence with both nature and other human beings. This has enabled Shinto to exist in harmony with other religious traditions.

As the foundation for Japanese culture, Shinto has also played a significant role in the political realm. For centuries, Shinto religious festivals and ceremonies have become indistinguishable from the affairs of the government. BBC - Religions - Shinto: Shinto history Shinto history Last updated 2009-10-30 This article explores the part Shinto has played in Japanese life and culture throughout the country's history, and its shared its spiritual, cultural, and political roles with Buddhism and Confucianism. On this page Introduction Shinto history Shinto has been a major part of Japanese life and culture throughout the country's history, but for the greater part of that history Shinto has shared its spiritual, cultural, and political roles with Buddhism and Confucianism. Periods of Shinto history Before the arrival of Buddhism Tosho Gu shrine, Nikko During this period there was no formal Shinto religion, but many local cults that are nowadays grouped under the name Shinto. Like many prehistoric people, the first inhabitants of Japan were probably animists; devoted to the spirits of nature.

In their case these were the Kami that were found in plants and animals, mountains and seas, storms and earthquakes, sand and all significant natural phenomena. The early Japanese developed rituals and stories which enabled them to make sense of their universe, by creating a spiritual and cultural world that gave them historical roots, and a way of seeming to take control of their lives, in what would otherwise have been a fearful and puzzling landscape. Other cults that are grouped together into Shinto probably arrived in Japan from Korea with the Korean tribes which invaded Japan in late prehistoric times. These religions were highly localised, and not organised into a single faith. Nor were they seen as a single religion; the realms of Earth and the supernatural were so closely integrated in the world-view of the early Japanese that the things that modern people regard as a faith were seen in those times as just another part of the natural world, albeit a part of enormous power. Shinto and Buddhism Shinto and Buddhism together From the 6th century CE the beliefs that are now known as Shinto were greatly altered by the addition of other ingredients. Shintoisms were the only religions in Japan until the arrival of Buddhism in the 6th century CE.

From then on Shinto faiths and traditions took on Buddhist elements, and later, Confucian ones. Some Shinto shrines became Buddhist temples, existed within Buddhist temples, or had Buddhist priests in charge. Buddhist temples were built, and Buddhist ideas were explored. The ruling aristocracy saw advantages in harnessing Shinto, Confucianism and Buddhism together to guide the people of Japan. At the same period, government took a role in religion with the establishment of the 'Department for the Affairs of the Deities'. Shinto had a disadvantage compared to Buddhism and Confucianism in its lack of complex intellectual doctrines. This meant that the development of Japanese theology and philosophy inevitably drew on the comparative intellectual richness of Buddhism and Confucianism. The Seven Lucky Gods, depicted here by Hokusai (1760-1849), are a mixed bunch, sharing influence with Buddhism and Hinduism among other traditions. © Buddhism began to expand significantly, and was given a role in supporting the growing influence of central government. The idea was put forward that humans should follow the will of the gods in political life.

The rule of the state was referred to as matsurigoto, a word very close to that for religious ritual - matsuri - that was used to refer to both government and worship. The Emperor and the court had very clear religious obligations, ceremonies that had to be carried out meticulously to make sure that the kami looked after Japan and its people. These ceremonies (which soon included as many Buddhist and Confucian elements as they did Shinto) became part of the administrative calendar of the Japanese government. This court liturgical calendar continued to play a major part in Japanese government until virtually the present day. As time went on, the Japanese became more and more accustomed to including both the kami and Buddhist ideas in their spiritual lives. Philosophers put forward the idea that the kami were "transformations of the Buddha manifested in Japan to save all sentient beings". During the 7th and 8th centuries the spiritual status of the emperor as the descendant of the Sun Goddess Amaterasu became official doctrine, and was buttressed by rituals and the establishment of the Ise shrines as the shrines of the divine imperial family.

Over the next few centuries the Buddhist influence in government grew steadily stronger, despite the DÕkyÕ affair in the middle of the 8th century. Between the 11th and 15th centuries Japanese government was in the hands of three interdependent power blocs: the court, the aristocracy, and the religious establishments, although there is some debate as to whether the various religious groups were ever able to present a united front, or whether they ever had as much political muscle as the other two blocs. The 16th century was a time of conflict in Japan, but religious establishments continued to play a part in the administration of the various territories of the country. Religion became something of a hot potato when missionaries arrived in Japan during this period and started converting people from Shinto and Buddhism. Christianity was seen as a political threat and was ruthlessly stamped out. The 17th century was dominated by Buddhism - but a Buddhism heavily laden with Shinto - partly because an anti-Christian measure forced every Japanese person to register at a Buddhist temple and to pay for the privilege of being a Buddhist. The Daibutsuden, the Great Buddha Hall at the Todai-ji Temple in Nara.

(The hall houses the Daibutsu or Great Buddha, the largest cast bronze sculpture in the world.) Japanese civic religion still included very many elements of Confucianism in its political and administrative thinking, while popular Japanese religion was a pragmatic fusion of Shinto rituals and myths with a hefty dose of Buddhism. Buddhist temples came under the control of the state, and the training of priests and the management of temples and the hierarchy was effectively state supervised. In the two centuries before the Meiji period there was a movement towards a purer form of Shinto, with a particular focus on the Japanese people as being the descendants of the Gods and superior to other races. Buddhist and other influences were filtered out of institutions and rituals. This was not so much a purification of something that had once existed, as the creation of a unified faith from a group of many ideas, beliefs and rituals. During this period Shinto acquired a stronger intellectual tradition than it previously had. This change was evolutionary, as had been previous changes in the nature of Japanese religion.

The Meiji reinterpretation of Shinto Meiji period painting of Izanagi and Izanami creating Japan, by Kobayashi Eitaku c.1885 © The Meiji Restoration in 1868 brought a sudden change in the religious climate of Japan. The aim was to provide a sacred foundation and a religious rationale for the new Japan and its national ethos, and to support the system of central administration. Shinto was reorganised, completely separated from Buddhism, and brought within the structure of the state administration. Amaterasu, who until then had not been a major divinity, was brought to centre stage and used to validate the role of the Emperor, not only as ruler, but as the high priest of Shinto. Shinto became the official state religion of Japan, and many shrines were supported by state funding. However, this financial aid was short-lived, and by the 1890s most Shinto shrines were once again supported by those who worshipped at them. One result of this reformation was that it was no longer acceptable for kami to be identified with Buddhist deities, and a considerable reorganisation of the Japanese pantheon of spirit beings had to take place.

Shrines were cleaned of every trace of Buddhist imagery, apparatus, and ritual, and Buddhist deities lost their godly status. Buddhist priests were stripped of their status, and new Shinto priests were often appointed to shrines with a tacit mission to purify them. Once again, this zeal for the reformation and purifying of Shinto did not last, and within a few years shrines were cautiously re-incorporating elements from Buddhism or tribal tradition. Meiji period painting of Jimmu, the first Emperor, by Tsukioka Yoshitoshi c. 1876-1882 © Shinto was enthusiastically promoted by Japan's militaristic rulers, who stressed that the emperor was a divine being, directly descended from the gods who had given birth to the Japanese islands. Shinto became the glue that bound the Japanese people together with a powerful mix of devotion to kami, ancestor-worship, and group loyalty to family and nation. Shinto's 'non-religious' period It was during this period that Shinto was declared 'non-religious'.

Traditional historians say (rather cynically) that this was done to avoid any conflict between the imposition of Shinto by the Japanese state and the Japanese constitution's guarantee of religious freedom. In fact it was more subtle than that - Shinto was regarded as inseparable from the 'Imperial Way' and inseparable from the fundamental ethical and social code of Japan. This made Shinto so superior to other religions (which, although of enormous value, were created by human beings) that it counted as non-religious. In his criticism of popular conceptions of Shinto, historian Kuroda Toshio explains that it has come to be regarded as "the cultural will or energy of the Japanese people, embodied in conventions that precede or transcend religion". Shinto after WWII Shinto after World War II Shinto was disestablished in 1946, when the Emperor lost his divine status as part of the Allied reformation of Japan. The Emperor wrote: The ties between Us and Our people have always stood on mutual trust and affection. They do not depend upon mere legends and myths. They are not predicated on the false conception that the Emperor is divine, and that the Japanese people are superior to other races and fated to rule the world.

from the Imperial rescript, January 1, 1946 Shrine One academic has written that the American Occupation Forces "undoubtedly wished to crush and destroy Shinto", and certainly the orders issued by the occupying forces were very hostile to Shinto which they seem to have regarded as either a government-run cult, or a religion that had been converted into a military and nationalist ideology. Japan's post-war constitution separates religion and state in article 20: 1) Freedom of religion is guaranteed to all. No religious organization shall receive any privileges from the State, nor exercise any political authority. 2) No person shall be compelled to take part in any religious acts, celebration, rite or practice. 3) The State and its organs shall refrain from religious education or any other religious activity. Constitution article 20 Despite the loss of official status Shinto still remains a very significant player in Japanese spirituality and everyday life. And despite the non-divine status of the Emperor, considerable religious ritual and mysticism still surrounds many Imperial ceremonies. SHINTO Shinto practices: Shinto recognizes many sacred places: mountains, springs, etc. Each shrine is dedicated to a specific Kami who has a divine personality and responds to sincere prayers of the faithful.

When entering a shrine, one passes through a Tori a special gateway for the Gods. It marks the demarcation between the finite world and the infinite world of the Gods. In the past, believers practiced "misogi,", the washing of their bodies in a river near the shrine. In recent years they only wash their hands and wash out their mouths in a wash basin provided within the shrine grounds. Believers respect animals as messengers of the Gods. A pair of statues of "Koma-inu" (guard dogs) face each other within the temple grounds. Shrine ceremonies, which include cleansing, offerings, prayers, and dances are directed to the Kami. Kagura are ritual dances accompanied by ancient musical instruments. The dances are performed by skilled and trained dancers. They consist of young virgin girls, a group of men, or a single man. Mamori are charms worn as an aid in healing and protection. They come in many different forms for various purposes. An altar, the "Kami-dana" (Shelf of Gods), is given a central place in many homes. Seasonal celebrations are held at spring planting, fall harvest, and special anniversaries unique to the history of a shrine or of a local patron spirit.

A secular, country-wide National Founding Day is held on FEB-11 to commemorate the founding of Japan; this is the traditional date on which the first (mythical) emperor Jinmu ascended the throne in 660 BCE. Some shrines are believed to hold festivities on that day. Other festivals include: JAN 1-3 Shogatsu (New Year); MAR-3 Hinamatsuri (Girls' festival); MAY-5 Tango no Sekku (Boys' festival); and JUL-7 Hoshi Matsuri (Star festival). Followers are expected to visit Shinto shrines at the times of various life passages. For example, the Shichigosan Matsuri involves a blessing by the shrine Priest of girls aged three and seven and boys aged five. It is held on NOV-15. Many followers are involved in the "offer a meal movement," in which each individual bypasses a breakfast (or another meal) once per month and donates the money saved to their religious organization for international relief and similar activity. Origami ("Paper of the spirits"): This is a Japanese folk art in which paper is folded into beautiful shapes. They are often seen around Shinto shrines.

Out of respect for the tree spirit that gave its life to make the paper, origami paper is never cut. Forms of Shinto: Shinto exists in four main forms or traditions: Koshitsu Shinto (The Shinto of the Imperial House): This involves rituals performed by the emperor, who the Japanese Constitution defines to be the "symbol of the state and of the unity of the people." The most important ritual is Niinamesai, which makes an offering to the deities of the first fruits of each year's grain harvest. Male and female clergy (Shoten and Nai-Shoten) assist the emperor in the performance of these rites. Jinja (Shrine) Shinto: This is the largest Shinto group. It was the original form of the religion; its roots date back into pre-history. Until the end of World War II, it was closely aligned with State Shinto. The Emperor of Japan was worshipped as a living God. Almost all shrines in Japan are members of Jinja Honcho, the Association of Shinto Shrines. It currently includes about 80,000 shrines as members.

The association urges followers of Shinto: "To be grateful for the blessings of Kami and the benefits of the ancestors, and to be diligent in the observance of the Shinto rites, applying oneself to them with sincerity. brightness, and purity of heart." "To be helpful to others and in the world at large through deeds of service without thought of rewards, and to seek the advancement of the world as one whose life mediates the will of Kami." "To bind oneself with others in harmonious acknowledgment of the will of the emperor, praying that the country may flourish and that other peoples too may live in peace and prosperity." 5 Kyoha (Sectarian) Shinto (aka Shuha Shinto): This consists of 13 sects which were founded by individuals since the start of the 19th century. Each sect has its own beliefs and doctrines. Most emphasize worship of their own central deity; some follow a near-monotheistic religion. Minzoku (Folk) Shinto This is not a separate Shinto group; it has no formal central organization or creed. It is seen in local rural practices and rituals, e.g. small images by the side of the road, agriculture rituals practiced by individual families, etc.

A rural community will often select a layman annually, who will be responsible for worshiping the local deity. These four forms or traditions are closely linked. Shinto is a tolerant religion which accepts the validity of other religions. It is common for a believer to pay respects to other religions, their practices, and objects of worship. Sponsored link. Many texts are valued in the Shinto religion. Most date from the 8th century CE: The Kojiki (Record of Ancient Matters) The Rokkokushi (Six National Histories) The Shoku Nihongi and its Nihon Shoki (Continuing Chronicles of Japan) The Jinno Shotoki (a study of Shinto and Japanese politics and history) written in the 14th century Number of adherents: Estimates of the number of adherents are hopelessly unreliable. Some sources give numbers in the range of 2.8 to 3.2 million. One states that 40% of Japanese adults follow Shinto; that would account for about 50 million adherents. Others state that about 86% of Japanese adults follow a combination of Shinto and Buddhism; that would put the number of followers of Shinto at 107 million.

One source estimates that there are 1000 followers of Shinto in North America. The Canadian Census (1991) recorded only 445 in Canada. There is no record of Shinto in the Canadian 2011 census. In many surveys, followers of Shinto are grouped together under "other religions." Essentially all followers of Shinto are Japanese. It is difficult for a foreigner to embrace Shintoism. Unlike most other religions, there is no holy book to help a person learn about the religion. It is transmitted from generation to generation by experiencing the rituals together as a group. References used: The following information sources were used to prepare and update the above essay. The hyperlinks are not necessarily still active today.

"The Fountainhead of Miracles," is at: "Shinto, the Way of the Gods" is at: "Paul Watt," "Shinto & Buddhism: Wellsprings of Japanese spirituality," at: "The Jinja Shinto (The Shrine Shinto)," is at: Additional resources: "Schauwecker's Guide to Japan: Shinto," is at: "Shinto: A Portrait" is at: "Shinto and Buddhism: the Wellsprings of Japanese Spirituality" is at: "Shinto," by the Jinja Online Network League is at: "Shinto Online Network Association," is at: Shinto shrines' pictures are at: Japanese Religion -- an amalgam of Shinto and Buddhism -- is described at: JapanZone has an essay on Shinto at: They also have many essays on Japanese culture, climate, history etc. Yahoo has a list of Shinto links at: You can safely buy the following books on Shinto from Amazon.com's online bookstore: If you see a generic Amazon.com ad here, please click on your browser's refresh icon.

Copyright � 1995 to 2013 by Ontario Consultants on Religious Tolerance Initially published on 1995-NOV-24 What is Shintoism? What is Shintoism? Subscribe to our Question of the Week : Question: "What is Shintoism?" Answer: Shintoism is a purely Japanese religion, the origins of which are buried in the hazy mists of ancient Japanese history. It is one of the world’s oldest religions. The Japanese people have a fierce love for their land and believe that the Japanese islands were the very first divine creation. In fact, Shintoism teaches that no other land is divine, making Japan unique in the world. Not surprisingly, Shintoism is not popular outside of Japan. The two fundamental Shinto doctrines are that Japan is the country of the gods and her people are the descendants of gods. This concept of the divine descent of the Japanese people, as well as the divine origin of the land, has given rise to a conviction of superiority over other countries and peoples. With the exception of a few designated sects of Shinto, the religion has no founder, no sacred writings, and no authoritative set of beliefs.

Worship takes place at one of the numerous shrines in the country of Japan, although many Japanese have altars in their home to one or more of the large number of deities. The word Shinto comes from the Chinese word Shen-tao, which means “the way of the gods.” A major feature of Shinto is the notion of kami, the concept of sacred power in both animate and inanimate objects. There is in Shinto a powerful sense of the presence of gods and spirits in nature. The gods of Shinto are too numerous to be grouped into a hierarchy, but the sun goddess Amaterasu is highly revered, and her grand imperial temple is located 200 miles southwest of Tokyo. Shinto teaches that the Japanese people are themselves descended from the kami. The religion of Shinto is entirely incompatible with biblical Christianity. First, the idea that the Japanese people and their land are favored above all others contradicts the Bible’s teaching that the Jews are the chosen people of God: “For you are a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deuteronomy 7:6).

However, though the Jews are God’s chosen people, they have never been designated as better than any other people, and the Bible does not teach that they were directly descended from gods. Second, the Bible is clear that there are not many gods, but one God: “I am the LORD, and there is no other; apart from me there is no God (Isaiah 45:5). The Bible also teaches that God is not an impersonal force but a loving and caring Father to those who fear Him (2 Corinthians 6:17–18). He alone created the universe, and He alone reigns sovereignly over it. The idea of gods that inhabit rocks, trees, and animals combines two different falsehoods: polytheism (the belief in many gods) and animism (the belief that gods are present in objects). These are lies from the father of lies, Satan, who “walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). Third, Shintoism fosters pride and feelings of superiority in the Japanese people; such elitism is condemned in Scripture.

God hates pride because it is the very thing that keeps people from seeking Him with their whole hearts (Psalm 10:4). In addition, the teachings of the basic goodness and divine origin of the Japanese people preclude their need for a Savior. This is the natural consequence of assuming one’s race is of divine origin. The Bible states unequivocally that “all have sinned and fallen short of the glory of God” (Romans 3:23), that we all need a Savior, the Lord Jesus Christ, and that there is “no other name under heaven given among men by which we must be saved” (Acts 4:12). Shinto teaches that the kami might commune with those who have made themselves worthy through ritual purification, but the God of the Bible promises to be present to anyone who calls upon Him for forgiveness. No amount of personal purification (a form of salvation by works) will make a person worthy of the presence of God. Only faith in the shed blood of Jesus Christ on the cross can accomplish cleansing from sin and make us acceptable to a holy God.

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21). Shinto Shinto More... Shinto Shinto ("the way of the gods") is the indigenous faith of the Japanese people and as old as Japan itself. It remains Japan's major religion alongside Buddhism . Introduction Shinto does not have a founder nor does it have sacred scriptures like the sutras or the Bible. Propaganda and preaching are not common either, because Shinto is deeply rooted in the Japanese people and traditions. "Shinto gods" are called kami. They are sacred spirits which take the form of things and concepts important to life, such as wind, rain, mountains, trees, rivers and fertility. Humans become kami after they die and are revered by their families as ancestral kami. The kami of extraordinary people are even enshrined at some shrines. The Sun Goddess Amaterasu is considered Shinto's most important kami. Some prominent rocks are worshiped as kami. In contrast to many monotheistic religions, there are no absolutes in Shinto. There is no absolute right and wrong, and nobody is perfect.

Shinto is an optimistic faith, as humans are thought to be fundamentally good, and evil is believed to be caused by evil spirits. Consequently, the purpose of most Shinto rituals is to keep away evil spirits by purification, prayers and offerings to the kami. Shinto shrines are the places of worship and the homes of kami. Most shrines celebrate festivals (matsuri) regularly in order to show the kami the outside world. Please read more on our special information pages about shrines and festivals . Shinto priests perform Shinto rituals and often live on the shrine grounds. Men and women can become priests, and they are allowed to marry and have children. Priests are aided by younger women (miko) during rituals and shrine tasks. Miko wear white kimono , must be unmarried, and are often the priests' daughters. Important features of Shinto art are shrine architecture and the cultivation and preservation of ancient art forms such as Noh theater , calligraphy and court music ( gagaku ), an ancient dance music that originated in the courts of Tang China (618 - 907). Ise Jingu is Shinto's most sacred shrine.

Shinto History The introduction of Buddhism in the 6th century was followed by a few initial conflicts, however, the two religions were soon able to co-exist and even complement each other. Many Buddhists viewed the kami as manifestations of Buddha. In the Meiji Period , Shinto was made Japan's state religion. Shinto priests became state officials, important shrines started to receive governmental funding, Japan's creation myths were used to foster an emperor cult, and efforts were made to separate and emancipate Shinto from Buddhism . After World War II , Shinto and the state were separated. Tokyo's Meiji Shrine is dedicated to the spirits of Emperor Meiji. Shinto Today People seek support from Shinto by praying at a home altar or by visiting shrines . A whole range of talismans are available at shrines for traffic safety, good health, success in business, safe childbirth, good exam performance and more. A large number of wedding ceremonies are held in Shinto style. Death, however, is considered a source of impurity, and is left to Buddhism to deal with. Consequently, there are virtually no Shinto cemeteries, and most funerals are held in Buddhist style.

Advertisement ARC - Faiths and ecology - Shinto origins Faiths and Ecology Shinto origins Way of the gods Shinto means ‘Way of the Gods’. It is the traditional and ancient religion of Japan, without a founder or sacred scriptures, which regards all natural things as having their own spirituality. Traditional Shinto was not organized into a religion. It reveres kami, the indigenous folk deities of Japan – spirits present in animals, plants, and even stones and waterfalls. Formal beginnings Shinto became a distinct religion in response to the arrival of Buddhism in Japan around 550 AD. But not until the late 12th century was the word Shinto used to define a distinct body of religious teachings. Since then Shinto and Buddhism have co-existed in Japan, sometimes closer, sometimes further apart. State Shinto The 19th century was a turning point. In 1868 Shinto was divided into State Shinto, obligatory for all Japanese, and Shrine Shinto, which included an enormous number of popular cults, a few of which were persecuted by the then Japanese government.

Popular movements After Japan's defeat in World War II, State Shinto was disestablished and replaced by Jinja Shinto, or Shrine Shinto, which now represents the majority of Shinto shrines. Tens of Shrine Shinto organizations revitalized their movements and hundreds of new religious denominations sprung up from the fundamental teachings and practices of Shinto and Buddhism. Shinto - ReligionFacts ReligionFacts Bowker, John (ed.) Shinto Shinto (also Shintoism) is the term for the indigenous religious beliefs and practices of Japan. Shinto has no founder, no official sacred scriptures, and no fixed creeds, but it has preserved its main beliefs and rituals throughout the ages. The word Shinto, which comes from the Chinese shin tao, meaning "the way of kami", came into use in order to distinguish indigenous Japanese beliefs from Buddhism, which had been introduced into Japan in the 6th century CE. Shinto (together with Buddhism) is intimately tied to Japanese society and culture. Shinto's relationship with other religions in Japan are generally cooperative and harmonious. Shintoists insist on maintaining their own characteristics and inner depth while working toward the peaceful coexistence of human beings.

BBC - Religions - Shinto: Shinto at a glance Shinto at a glance A brief overview of Shinto, a traditional folk religion of Japan. On this page Introduction Shinto at a glance The essence of Shinto is the Japanese devotion to invisible spiritual beings and powers called kami , to shrines , and to various rituals. Shinto is not a way of explaining the world . What matters are rituals that enable human beings to communicate with kami. Kami are not God or gods. They are spirits that are concerned with human beings - they appreciate our interest in them and want us to be happy - and if they are treated properly they will intervene in our lives to bring benefits like health, business success, and good exam results. Shinto is a very local religion , in which devotees are likely to be concerned with their local shrine rather than the religion as a whole. Many Japanese will have a tiny shrine-altar in their homes. However, it is also an unofficial national religion with shrines that draw visitors from across the country. Because ritual rather than belief is at the heart of Shinto, Japanese people don't usually think of Shinto specifically as a religion - it's simply an aspect of Japanese life.

This has enabled Shinto to coexist happily with Buddhism for centuries. The name Shinto comes from Chinese characters for Shen ('divine being'), and Tao ('way') and means 'Way of the Spirits'. Shrine visiting and taking part in festivals play a great part in binding local communities together. Shrine visiting at New Year is the most popular shared national event in Japan. Because Shinto is focussed on the land of Japan it is clearly an ethnic religion. Therefore Shinto is little interested in missionary work, and rarely practised outside its country of origin. Shinto sees human beings as basically good and has no concept of original sin, or of humanity as 'fallen'. Everything, including the spiritual, is experienced as part of this world . Shinto has no place for any transcendental other world. Shinto has no canonical scriptures. Shinto teaches important ethical principles but has no commandments. Shinto has no founder. Shintoism In the late 6th century AD the name Shinto was created for the native religion to distinguish it from Buddhism and Confucianism, which had been introduced from China. Shinto was rapidly overshadowed by Buddhism, and the native gods were generally regarded as manifestations of Buddha in a previous state of existence.

Buddhist priests became the custodians of Shinto shrines and introduced their own ornaments, images, and ritual. At the end of the 8th and the beginning of the 9th centuries, the celebrated Japanese teacher Kukai, or (posthumously) Kobo Daishi, established a doctrine uniting Buddhism and Shinto under the name of Ryobu Shinto (Japanese, "the Shinto of two kinds"). In the new religion, Buddhism dominated Shinto, and elements were adopted from Confucianism. The ancient practice of Shinto proper virtually disappeared and was maintained only at a few great shrines and in the imperial palace, although the emperors themselves had become Buddhists. The distinctively Shinto priests became fortune-tellers and magicians. Beginning in the 18th century, Shinto was revived as an important national religion through the writings and teachings of a succession of notable scholars, including Mabuchi, Motoori Norinaga, and Hirata Atsutane.

Motivated by nationalistic sentiments that took the form of reverence for Japanese antiquity and hatred for ideas and practices of foreign origin, these men prepared the way for the disestablishment of Buddhism and the adoption of Shinto as the state religion. In 1867 the shogunate was overthrown, and the emperor was restored to the head of the government. According to revived Shinto doctrine, the sovereignty of the emperor was exercised by divine right through his reputed descent from the sun goddess Amaterasu Omikami, who is considered the founder of the Japanese nation. Related beliefs included the doctrines that the Japanese were superior to other peoples because of their descent from the gods, and that the emperor was destined to rule over the entire world. Until the defeat of Japan in World War II, these beliefs were of the utmost importance in assuring popular support for the military expansion of the Japanese Empire. III. Contemporary Shinto Before 1946 Shinto took two forms: State, or Shrine, Shinto, a patriotic nationalistic cult, identified with and financially supported by the imperial Government; and Sectarian Shinto, a general term for a number of sects founded by private persons and based on various interpretations of traditional Shinto.

State Shinto, as the official government cult, theoretically embodied the religious beliefs of the entire Japanese people, and the number of its adherents was counted as the total population of the empire. The cult centered on a great profusion of shrines in all parts of the country, ranging from small wayside chapels commemorating local spirits and families to great national sanctuaries, such as the Yasukuni Shrine, Tokyo, dedicated to the spirits of soldiers who had died in battle for Japan. In 1946, during the American occupation of Japan following World War II, the cult was completely separated from the state by order of General Douglas MacArthur, supreme commander for the Allied powers. Government financial support of State Shinto was eliminated, the former practice of teaching cult doctrines in the schools was abolished, and the use of Shinto symbols for nationalistic purposes was forbidden. At the same time the emperor issued a statement renouncing all claims to divinity. Sectarian Shinto, a religion of the same status as Buddhism and Christianity, was unaffected by these changes. At the present time it comprises 13 major and numerous minor sects.

The principal sects are divided into 5 main groups: those that continue with little modification the traditions of ancient Shinto; those that emphasize adherence to Confucian ethics; those that are predominantly devoted to faith healing; those that practice the worship of mountains; and those that are primarily devoted to purification rites. In the early 1990s more than 110 million Japanese participated in the various Shinto sects, but those who professed Shinto as their sole or major religion numbered only about 3.4 million. The Shinto sects have approximately 101,000 priests and about 81,000 shrines. One of the most authoritative works on the subject is Shinto: The Way of Japan (1965) by the American educator and clergyman Floyd H. Ross. Special thanks to the Microsoft Corporation for their contribution to our site. The information above came from Microsoft Encarta. Here is a hyperlink to the Microsoft Encarta home page. Shinto | Religion | Yale Forum on Religion and Ecology Practice and Orientations to Nature Rosemarie Bernard Harvard University Introduction Shinto (or kannagara no michi, literally “the way of the deities”) is Japan’s indigenous religion.

Shinto refers to diverse and localized religious beliefs, ritual practices, and institutions. On the one hand, Shinto encompasses local community practices, while on the other it also includes the elaborate and highly structured ceremonial practices of the imperial institution and, in earlier historical periods, of the state. From its beginnings in early Japanese history, Shinto has been profoundly influenced by Buddhism, Taoism, and Confucianism. Syncretic interaction with Buddhism, in particular, has been strong historically. Yet, at the beginning of Japan’s modernization Shinto would be officially separated from Buddhism at the level of divinities worshiped, ritual practices, and institutional structures. Following the Meiji Restoration of 1868, Shinto ritual practices were centralized and reorganized according to a hierarchy that brought even the smallest outlying Shinto shrines within the fold of state administration, with the emperor and his rituals at the center. The effects of those modern transformations were profound as regards ceremonial practices and institutional structure, but less so upon the most fundamental beliefs that are characteristic of the Shinto orientation to the world. Today, there are more than 80,000 Shinto shrines that are scattered all over the Japanese archipelago.

There deities are worshiped and rituals are still performed according to the general patterns established by the state for all shrines in the late nineteenth and early twentieth centuries. Yet this is carried out in keeping with localized tradition and regional or community preferences. Regionality of Shinto religious practice accounts for great diversity in Shinto, while those different instances share certain basic beliefs and values. It is impossible to consider the topic of Shinto and ecology without making reference to the broader issue of Japanese cultural attitudes to the natural environment. This is because what one might describe as Shinto beliefs are often values that are entrenched in Japanese folk culture in general, and which find expression in other areas beyond religion, from sociopolitical organization to aesthetics, and so on. Yet, as Conrad Totman has noted in his work on the history of forestry in Japan, 1 the destruction of the natural environment gradually increased to such proportions that the archipelago came to stages of severe environmental degradation several times, only to be barely saved by systematic, usually centrally managed, programs of reforestation. Indeed, it is an irony that a country in which the boundaries between culture and nature are so fluid should have undergone such a degree of environmental degradation.

However, such historical developments must also be understood against the background of Japanese culture, according to which nature is valued not as “wild nature,” but instead as “humanized” or “culturalized” nature. In Japan, nature is “cultivated” by culture. Nature is idealized in its “cultured” forms. Some would argue that historically religions, including Shinto, have played a part in the wanton exploitation of forest resources. On the other hand, Japanese indigenous religion and its orientation to the world, which are interconnected with nature and aesthetics, have a great deal to offer in the struggle to conserve the environment. The Shinto beliefs and attitudes toward nature which are relevant to the problem of environmental preservation include three key points. First, great value is accorded sacred space and time, generally as shrines in groves, the boundaries of which are demarcated as distinct from the secular world. The location of Shinto shrines in local landscapes is an important dimension of their sacredness. As Japanese folklorists have often emphasized, the traditional Japanese village, in close proximity to a community shrine, is focused on agriculture, with seasonal worship of deities offered the fruits of production.

The agricultural cycle provides the rhythms of ritual activities that punctuate the year. Cyclical time, periodic time repeats itself as an eternal process. The second point notes a close relation between nature, deities (kami), and human beings. The interactivity of those three is such that human beings also act upon the world they inhabit with nature and deities. Preventing the natural world from devolving into a state of chaos is the goal of certain ritual action. Discretion towards nature and the kami is essential, since they nurture human life. In Shinto, and in Japanese folk beliefs more generally, the natural and social environments are interrelated. In spatial and topographical terms, this is manifested in the arrangement of traditional residences in relation to fields, mountains, and rivers. The community shrine, situated in a forested grove, is the very expression of the community itself (in a Durkheimian sense) that sacralizes itself in the demarcated domain of sacred space. Finally, the idea of purification is a key aspect of all ritual activity in Shinto. Purification (harae) is performed to reestablish order and balance between nature, humans, and deities.

Regularly performed as part of all ritual, as well as on special occasions during the year, purification ceremonies counteract pollution (kegare). Harm done or accreted pollution can be neutralized by means of ritual purification. The latter, in particular, is a key dimension of the relationship between the Japanese and nature, which warrants “cultivation” and exploitation of the environment on the one hand, yet which on the other emphasizes the need to rectify imbalances between nature, humans, and deities. Religious belief is not only a matter of thought, but equally of practice. While many Japanese are likely to believe that by virtue of their cultural identity they live in harmony with nature, one cannot help but recognize the ecological devastation of many parts of Japan. Shinto is a diverse set of beliefs and practices which have been deeply embeded in Japanese cultural history. Shinto ritual, in particular, has had a role to play in Japan’s modernization, and continues to be affected, as is all of Japanese society, by the impact of technological and economic change. At present, the only significant green spaces in crowded Japanese urban centers are the groves that surround Shinto shrines.

Even the simple preservation of those shrine groves is a difficult task to achieve given the onslaught of pollution as well as pressures to make spatial concessions to further urban growth. The Shinto community is aware of the importance of its special position as guarantor of groves of urban and outlying greenery. Moreover, they are aware of the crucial challenges of translating tradition into modern relevance, so as to transform belief systems into environmental practice. About this Author Rosemarie Bernard is an anthropologist who has done research on Shinto ritual, specifically on the rites of renewal at the Grand Shrines of Ise, and on Japanese imperial ritual. From April 1993 to March 1994 she was an Information Officer in the Public Relations Section of Jingu Shicho (the bureaucracy that manages The Grand Shrines of Ise). She is currently a Junior Fellow in the Society of Fellows at Harvard University. She is editing the forthcoming volume, Shinto and Ecology, in the CSWR/Harvard University Press World Religion and Ecology book series. Endnotes 1 Conrad Totman, The Green Archipelago (New Haven, Conn.: Yale University Press, 1990).

Question: Shinto is the main religion in which country?
Answer: Japan